vagabondage

As vagabondage grew in the Middle Ages and the early modern period through commutation and enclosure, the application of the term widened in scope.

L'adoption d'actions proactives a permis de faire face a n'importe quelle tentative visant a importuner les touristes, et de lutter contre les phenomenes de mendicite et de vagabondage.

This allegorical connection between the plague and vagabondage was prevalent in early modern England.

According to his complaint he had written and published these books in order "to raise money and bring an end to vagabondage" by detailing his experiences as a vagabond (a homeless man).

Ce sont precisement les sens qui president au vagabondage dans le reseau, en orientant les choix, les consommations et les mouvements du cybernaute, en influencant son comportement, meme lorsque celui-ci semble avoir une inclination pour la dimension logique.

L'oisivete, le spectre du vagabondage, les tentations, les mauvaises, les nuits et les jours faits d'errance et d'incertitudes.

landlessness, poverty and vagabondage. It was the spirit of anger and

By emphasising capital's lack of commitment to place, it highlights how its vagabondage around the world not only hurls some people into forms of vagabondage, but also leaves most people across the world struggling to secure the material goods and social practices associated to social reproduction (Katz 2001).

Vous etes accuse de vagabondage. Comment plaidez-vous?

To end the 'dangerous' vagabondage of transient people was one of the constitutive acts of modern biopolitics (Castel, 2003; Cresswell, 2001).

The picaros are not characteristic of Spain alone, pauperization is a common feature of those times, but, as Marcel Bataillon puts it, "the contagion of vagabondage throughout nearly the entire social body" is characteristic of Spain (qtd.

the worst evil (corruptio optimi pessima)--see Keats's later embracing indolence as an essential poetic mode that definitely reminds us of Rousseau's esthetic vagabondage. The example provided by Babbitt (1908: 254) is predictable: theoretically, the monastery was always the place in which the sage and the saint had to lead a life of "austere meditation"; nonetheless, in reality too often the monastery sheltered the "lazy friar," who--in Voltaire's words--"had made a vow to God to live at our expense."

Lee explores the formation of new group identities in post-Mongol Central Eurasia resulting from the custom of political vagabondage that was widespread among the Turko-Mongolian peoples of Central Asia and the Qipchaq Steppe.